God’s Gift of Unity Set to Song
As Jesus told his disciples, “By this all people will know that you are my disciples, if you have love for one another” (John 13:35). It will be a sweet aroma to lost and hungry souls seeking rest. Here’s an idea for church officers, both deacons or elders. Why not make it a practice to close some of your meetings throughout the year with singing (or reading) a setting of Psalm 133? I know I experience what this psalm describes after many difficult yet united session meetings where God’s presence is palpable. Let’s celebrate that gift by singing this song God has given us.
1Behold, how good and pleasant it is
when brothers dwell in unity!
2 It is like the precious oil on the head,
running down on the beard,
on the beard of Aaron,
running down on the collar of his robes!
3 It is like the dew of Hermon,
which falls on the mountains of Zion!
For there the Lord has commanded the blessing,
life forevermore.~Psalm 133~
As the PCA’s 50th Anniversary year draws to a close, I find myself meditating on Psalm 133 quite a bit. “How good and pleasant it is when brothers dwell together in unity.” Each year we close our business at General Assembly by singing this short Psalm which makes for a short song. If you watch it on the GA Livestream, you’ll probably find it underwhelming. The video doesn’t capture the mood in the room. It can’t. You have to be there.
I know we in the PCA don’t always seem to “dwell together in unity.” General Assembly and presbytery floor debates can be heated, and social media rhetoric doesn’t leave us feeling all warm and fuzzy. But the impression I get from many PCA officers across a wide spectrum of views is that the closest friendships in their lives are within the PCA. Generally speaking, we share a genuine fondness for one another as we co-labor in the cause of Christ. Our union with Christ unites us as brothers, and the Lord has indeed commanded the blessing in this uniting of our lives in Him forevermore.
Why Oil Flowing down a Beard?
One part of Psalm 133 that often baffles readers is the imagery that is being used. While Reformer-style beards have made somewhat of a comeback in our churches, none of us particularly want to see a beardsman’s plume dripping with oil. It may just be me, but a greasy beard doesn’t immediately evoke thoughts of “good and pleasant.” What if, however, the focus is not on the beard or the oil itself, but on the movement and effect of the oil?
The oil originates from above and flows down. Down onto the head. Down on and through the beard. Down onto the robe and further to the edges of the robe. Down, presumably on to the anointed priest’s body. There would no doubt be a pleasing aroma to the oil that would be appreciated by those with whom the priest came into contact.
Calvin writes, “We must hold, that when mention is made of the Priest, it is to intimate that concord takes its rise in the true and pure worship of God; while by the beard and skirts of the garments, we are led to understand that the peace which springs from Christ as the head is diffused through the whole length and breadth of the Church.”[1]
To further make the point, the next image is from nature. In similar fashion, the dew that nourishes the mountain comes down from above. And what happens to moisture on a mountain? It runs down. Down to creeks that supply streams. Down to fill rivers to the surrounding areas. Refreshment, nourishment, and life itself comes from above and flows out.
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Urging the Current PCA Stated Clerk to Resign from the Standing Judicial Commission.
From a practical standpoint, the onerous duties of the Stated Clerk would seem to be enough for any one man. From an appearance standpoint, serving on the 24-man judicial commission and as Stated Clerk would seem to lodge undue denominational power with one man.
Dr. Bryan Chapell, recently-elected Stated Clerk of the Presbyterian Church in America (PCA), is a respected churchman with a sterling reputation, which is why he should immediately do two things: resign from the Standing Judicial Commission (SJC) and disavow the secretive political organizing group, the National Partnership, which has claimed him as a member and an ally.
The Stated Clerk of the PCA has “no special role as spiritual leader or teacher to the denomination” (BCO 3-2 b), but does possess considerable influence and power by virtue of his duties. He routes overtures to committees as he deems appropriate, arranges the docket of the General Assembly, makes or directs most of the public communications of the PCA, and is the chief administrative officer of the Administrative Committee of the General Assembly—the committee that sets the agenda of the PCA more than any other. He also gives advice to the innumerable questions posed to him and his office, and renders non-binding opinions as called upon, some of which are related to judicial or discipline matters.
Because of the power described and duties outlined above, he should resign from the SJC, the denomination’s highest court of appeal.
From a practical standpoint, the onerous duties of the Stated Clerk would seem to be enough for any one man. From an appearance standpoint, serving on the 24-man judicial commission and as Stated Clerk would seem to lodge undue denominational power with one man. Also, the SJC is a commission of the General Assembly, of which the Stated Clerk is parliamentarian and for which he sets the docket. While actual conflict of interest might rarely exist, apparent conflicts are easy to imagine at a time of great division and controversy in the denomination. It is fair to ask if the attention generated by SJC service (Dr. Chapell voted in the recent controversial case involving teaching elder Greg Johnson and Missouri Presbytery) is something a Stated Clerk should prudently avoid.
While the Book of Church Order does not prohibit the Stated Clerk from serving on the SJC, wisdom and precedent suggest stepping down is the right thing to do. Retired Stated Clerk Roy Taylor had just begun a second term on the SJC in 1997 when he was nominated for Stated Clerk. He resigned his SJC post even before being elected as Stated Clerk in 1998.
Besides resigning from the SJC for the reasons listed above, Dr. Chapell should also make clear his past and current relationship (if any) with the secretive political group, the National Partnership. Recently disclosed emails (seen by hundreds if not thousands and now well and truly in the public domain) reveal that Dr. Chapell was considered a member (at least by National Partnership leaders) and an ally. He was referred to as an “NP member” in 2014 and his SJC nomination was supported. He was thanked for “not wait(ing) the extra second to hear calls for ‘division’” in his role as General Assembly moderator in 2014 as well. Apparently, this was considered a helpful parliamentary maneuver by the National Partnership. If his seeming membership in the National Partnership had been generally known at the time one wonders how others might have viewed his moderator performance.
If Dr. Chapell has cut all ties with the National Partnership, well and good. A public statement to that effect would be wise. It would be helpful to know when he cut those ties with the group and why he did so. Disavowing any relationship to the National Partnership, and secret political groups more generally, would certainly increase confidence in his ability to serve as a Stated Clerk for the entire PCA.
Charles Inverness is a member of the Presbyterian Church in America and serves as a ruling elder in a congregation in Tennessee. -
What Happens When God Comes to Town
An idol is anything we desire more than God, love more than God, or fear more than God. That, all too often, is what we would see if we looked in a mirror. Times such as these are God-given opportunities to shed ourselves of the excess baggage of our sinful narcissism so that we can fix our gaze on Christ who is more beautiful than all our comprehension.
And God was doing extraordinary miracles by the hands of Paul, so that even handkerchiefs or aprons that had touched his skin were carried away to the sick, and their diseases left them and the evil spirits came out of them. Then some of the itinerant Jewish exorcists undertook to invoke the name of the Lord Jesus over those who had evil spirits, saying, “I adjure you by the Jesus whom Paul proclaims.” Seven sons of a Jewish high priest named Sceva were doing this. But the evil spirit answered them, “Jesus I know, and Paul I recognize, but who are you?” And the man in whom was the evil spirit leaped on them, mastered all of them and overpowered them, so that they fled out of that house naked and wounded. And this became known to all the residents of Ephesus, both Jews and Greeks. And fear fell upon them all, and the name of the Lord Jesus was extolled. Also many of those who were now believers came, confessing and divulging their practices. And a number of those who had practiced magic arts brought their books together and burned them in the sight of all. And they counted the value of them and found it came to fifty thousand pieces of silver. So the word of the Lord continued to increase and prevail mightily. (Acts 19:11-20)
Who is this God?
The story gives us leads. It takes place in the city, Ephesus, near the shores of the Aegean Sea. It is a rich, cosmopolitan, multicultural place with a large Jewish minority. Most people, however, are pagans and proud of it. People compete over their devotion. Locals bragged, “Great is Diana of the Ephesians!” That was only a hint of the city’s devotion. There were a host of deities that competed for popular devotion. There was a pecking order with Diana (Artemis in Greek) at the top, celebrated in a temple that dwarfed the Parthenon, with ranks of lesser gods, spirits, demons under her.
All of the sacrifice and incense can be misleading. We get the impression that these people considered the gods and the world they represented the most important things in their lives. That has everything backward. People did not worship deities or spirits, they bribed them to get happy lives in return. If the god was too strong to push around, you bribed her to get her on your side. Lesser spirits could, however, be bullied if you had the right leverage. That was what Luke was telling us. He described a community of people who wanted life to work for them.
They got experts to help them do that. We call them exorcists. If we take a closer look at this, we can see what the people thought of their gods. The gods had to be feared but they could be managed. Gods were capricious. You never knew if they were for or against you. Offerings helped get them on your side. When speaking of the gods or spirits, the point was to make them work for your good. The Greco-Roman world was all about human flourishing. Religion, in all of its forms, existed to order society. The unseen world was always treated as a reality, whether it’s observance was genuine or just a polite fiction, the point was the peace of the polis.
Acts 19 describes Paul performing miracles, to include healing, in the name of the Lord Jesus. Some exorcists, piggybacking on Jesus and Paul’s reputation and success command an evil spirit in their name to obey the exorcists’ command. It does not go well as we see. Rather than obeying the exorcists, he gives them a mauling and strips the clothing from their backs, before they run for their lives.
The performance of Paul and his connection to Jesus, now risen from the grave as we see earlier in Luke and Acts, describes the enthusiasm related to the many miracles performed in Ephesus, things that were seen in public. Thus far, all we know is that this Jesus and his servant Paul perform miracles. In other words, they are seen to do things not things normally accomplished by most of us. Paul heals people in Jesus’ name for instance. There is more, however.
If that is all we are told, we could characterize both men as healers, something the exorcists, the Sons of Sceva, claimed for themselves. But Luke gives us more to work with. Not only does Paul succeed in Jesus’ name, but the Sons of Sceva don’t. The reasons for that are easy to see. Sceva is not a name found on any of the high priests’ roles. If he is physically related to a high priest, he is misleading about his credentials.
You can fool a lot of people but you can’t fool an evil spirit who knows the Son of God the hard way, in the heavens. Rev. 12:7-11. describes the scene. The hosts of heaven fought Satan and his minions and threw the latter down to earth where they attempt to convict humans of crimes already paid for by Jesus. The evil spirit took a beating at the hands of Jesus and his army and never forgot that lesson. When the exorcists tried to bully him in the name of Jesus and Paul, the spirit knew a fake when he heard one.
This time the evil spirit gave the beating. He reminds me of two brothers I know. Both were amazingly gifted athletes and martial artists, wrestlers, judo masters, etc. Their dad was one too. When I asked him what the difference was between them, he noted greater power in one and greater speed and cunning in the other. Either could beat us. That is the point. Evil can always beat us if we enter the ring alone.
The point we cannot afford to miss is that fakes are fakes. They are as fulfilling as a bowl of plastic fruit. They may be full of themselves but they are empty of life. There is no life-giving power in them. Their bag of tricks has a bottom. Their authority is counterfeit. When they see Jesus face to face at the final judgment, he will do exactly what the evil spirit did. Who are you? I have never known you? This is my heavenly home, and you do not belong here.
If we face evil in Christ we are not alone. We are greater than any army. Satan cannot grapple with us without taking a beating at the hands of Christ who fills us.
Luke in Acts goes on to say, that the drubbing of the frauds, following closely on the heels of the miracles and genuine healings combined to induce fear and faith. People who meet Christ for real are forever changed. His Spirit breathes into them. Christ himself fills them. How does anyone live with business as usual when that happens? We see two great realities, facts greater than any other. We see ourselves as we really are and we see Christ in all of his majesty as he really is.
We often attempt to relativize “fear” as reverence or awe, but I think this is a wasted effort on our part. “Fear” as it is described is visceral more than it is intellectual. It is the appropriate response of any created being made in God’s own image when he or she runs straight into God. It is more than shocking. When I was a kid, I got into fights all of the time. I simply counted my opponents and sized up the situation. Then I jumped into battle. When we turn the corner and run into God with our eyes open, we experience fear at the most basic of levels. We know instantly that it is no contest. Our fakery is exposed and we get stripped of all of our sins and our virtues.
That leads to a second thing. We, like the Ephesians, must repent of ourselves, repent of our sinful dispositions, repent of anything that gets in the way of our running with Christ. I started reading a little gem written by R.C Sproul, Saved for What? He wisely reminded people who identify with Christ, not only what they get saved to, a very popular sermon topic, but also what they are saved from. He reminded readers of an Old Testament passage not often quoted by churches that like to promote healthy self-acceptance, a flourishing life in the here and now. It was pretty jarring. Here it is:
The great day of the LORD is near,near and hastening fast;the sound of the day of the LORD is bitter;the mighty man cries aloud there.A day of wrath is that day,a day of distress and anguish,a day of ruin and devastation,a day of darkness and gloom, ‘a day of clouds and thick darkness,a day of trumpet blast and battle cryagainst the fortified citiesand against the lofty battlements.I will bring distress on mankind,so that they shall walk like the blind,because they have sinned against the LORD;their blood shall be poured out like dust,and their flesh like dung.Neither their silver nor their goldshall be able to deliver themon the day of the wrath of the LORD.In the fire of his jealousy, ‘all the earth shall be consumed;for a full and sudden endhe will make of all the inhabitants of the earth. (Zeph. 1:14-18)
We are saved, it is true, from the grip of Satan, but more importantly, we are saved from the wrath of a righteous God. The life in Christ is not a kind of spiritual amnesia. When we live in union with Christ, we become increasingly sensitive to the sin that led to the cross. We recognize our own sin, begin to loath it. It burdens us. We are desperate to divest ourselves of it. This is the life of repentance. It is not pessimism. It is not self-flagellation. Repentance is a gift. It reminds us that God really saved us from our sin and continually works in us to unearth the sins we keep buried. These, of course, torment us, but the grace of a righteous God who loves us by not tolerating our sin produces transformed life that bathes us in joy. When we lose sight of this, the grace of a holy God who continuously shows us our sin to cleanse us of it, salvation becomes nothing more than human flourishing. Some people look at donuts and others see the holes. I am the latter. I notice that, year by year, repentance disappears from our pulpits.
Grace changes meaning from human flourishing that uses God as a means to human happiness as an end to lives devoted to God the source and end of our happiness. So much preaching reduces Christ to being the means to another end, our happiness. What if we already have what we want? What if we are content? When COVID struck, we rediscovered misery, but we felt no connection between our unhappiness and any deficiency in our relationships to God. Lest there be any misunderstanding, I am not suggesting a straight-line connection between any particular, personal sins and a global pandemic. I am saying, however, that few if any of us saw the onset of the disease as an opportunity to reflect on the state of our relationship to Christ. How could we? We were already obsessing about our own health, the danger posed by others, the impingement of our freedom, etc.
Did we consider the larger issues? We live in the grip of a therapeutic age and evangelical churches too often resemble health spas rather than surgeries for sin-sick patients. We are self-satisfied. We are proud. We are content that we are loved without giving much thought to our sinful self-centeredness. COVID did not bring out our sacrificial love. A lot of churches became battlegrounds. Many shrank. Now that we seem past the worst of it, we rush to put it behind us. We are just fine. We work so very hard to be cheerful. The order of the day is ““be upbeat”. We double down on what we were before we closed down and hibernated.
Were we really that ok? Did we stop needing a savior? Sproul compares our complacency over our sins to someone who doesn’t need a fireman because his house isn’t on fire. We no longer fear God, neither himself or his judgment. We fear dying and the pain on the way down, but that is as far as it goes. We resent the reminder that we even need mercy. Sproul illustrates our problem by comparing false and true Old Testament prophets. False prophets stuck with a message of happiness and joy. True prophets were a pain in the neck. They had the unwelcome habit of proclaiming the day of the Lord as judgment. Why? Because they did not know grace and the one who brings it? No. They knew it better than most of us. The difference between them and us is that they kept God, in his fullness, in view. We don’t.
We want grace, all the time. We don’t want repentance and the holiness it produces. Impenitence gets papered over as we rush to acceptance. But God, the God of all holy love is not in it. Bread and circuses are closer to our hearts. We need to rediscover the fear of God that cones with the life of God. Every now and then, we conservative Calvinists mention fear, but it often dies Flew’s “death of a thousand qualifications”. We describe the fear of God as “reverence” or “respect”. Not even close! Isaiah knew what the fear of the Lord looked and felt like.
And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!” (Isa 6:5)
Sproul comments on this: “It seems that every person who encounters the living God in Scripture suddenly loses his self-composure and experiences a severe identity crisis.” How can anyone ever go back to business as usual when they experience the presence of God? The only way we manage it is by discounting the seriousness of our sin. We push it out of view, a relic of the past.
When we put our faith in Jesus, God cloaks us with the garments of Jesus, and the garments of Christ’s righteousness are never, ever the target of God’s wrath. But we never put the cart before the horse. When we do, we underestimate our sin and we take God so lightly. If we stand for anything, we stand for cheap dollar store grace.
But it seems to have made no impact on them whatsoever. It’s exactly, Jesus said, what Isaiah foretold: “You will keep on hearing, but will not understand; you will keep on seeing, but will not perceive; for the heart of this people has become dull” (Matt. 13:14–15; see also Isa. 6:9–10). (Thad Barnum)
We fear COVID or Russia more than God.
We worship nothing more than our health and dread death.
An idol is anything we desire more than God, love more than God, or fear more than God. That, all too often, is what we would see if we looked in a mirror. Times such as these are God-given opportunities to shed ourselves of the excess baggage of our sinful narcissism so that we can fix our gaze on Christ who is more beautiful than all our comprehension.
Bill Nikides is a Minister in the Presbyterian Church in America and serves as a church planting strategist with Reformed Evangelistic Fellowship.
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Dating is Broken
Purpose does not guarantee success, of course, but it can define a life of faithfulness and meaning, whatever our place in life and whatever obstacles we face. Like everything else, all of our human relationships are touched by the Fall. But our purpose as human beings, given by God in creation, remains. Christ’s redemptive work stretches as wide as creation to all of our relationships.
According to Michal Leibowitz in an opinion piece for The New York Times, “Dating is broken.”
When Pew Research surveyed those in the dating scene, 67% of respondents answered that their dating life was not going well. Though 25% percent said it was easy to find a date, the rest reported finding it either very or somewhat difficult. And, those are just the results among those who are actively dating. About half of single Americans, by contrast, have stopped looking.
Meanwhile, the number of single people in the U.S. is at an all-time high, with nearly 1 in 3 U.S. households representing someone living alone. Though many gladly opt for the single life, others feel trapped by social trends they didn’t invent, either caught in a cycle of short-term relationships or starved for options in a world that doesn’t seem to share their values.
Technology is a major factor behind the significant changes in all human relationships. After Tinder turned 10 years old this year, journalist Catherine Pearson offered what she called, “a moment of collective reflection about how apps have reshaped not just dating culture, but also the emotional lives of longtime users.” One young woman told Pearson that she’s “over it all: the swiping, the monotonous getting-to-know-you conversations and the self-doubt that creeps in when [matches fizzle].” (That’s leaving aside issues of harassment and abuse, something more than 60% of women say they’ve experienced on a dating site.)
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